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"And I beheld, and heard the voice of one eagle flying through the midst of heaven, saying with a loud voice: Woe, woe, woe to the inhabitants of the earth....[Apocalypse (Revelation) 8:13]

Saturday, July 1, 2017

Antipope Francis: VIRI PROBATI, MARRIED PRIESTS

The discussion about viri probati [men of proven faith and
virtue] is surfacing again, this time in England. As we know, there have
been many progressivists advocating the admission of married laymen of
an advanced age into the priesthood. The alleged reason is that they
would help to assuage the dramatic insufficiency of priests caused by
the gap of vocations to the priesthood. So, in an attempt to resolve
this and other problems caused by Vatican II – closing of churches,
merging of parishes – the solution would be to open the door of the
priesthood to married old men.

Precedent set with Anglican married priests who become Catholic, above, Fr. Harris with his family; below, Fr. Bart Stevens, wife and children

Would, then, the celibacy law be abolished for priests? This straightforward question is what the promoters of the idea of viri probati
want to avoid. They try to circumvent this embarrassing question by
saying: “These men, some of them already deacons, would make a
commitment not to live with their wives…”

So, we would have married men who de facto would not live the
matrimonial life, a sort of provisory chastity or continence inside
marriage. This norm of chastity, however, would not be obligatory, but
voluntary. Thus, the problem returns: It would be a breach in the rule
of celibacy, but preferably those new priests would not have a
matrimonial life.

Another “exception” to the rule of priestly celibacy came from the
acceptance by Benedict XVI of converted Anglican “priests,” who were
re-ordained and became Catholic priests. They were/are married and
brought wives and children to their new rectories.

These ex-Anglican priests created a paradoxical situation for the
Church. They are married priests in good standing with Rome. However, in
the last 50 years a Catholic priest who wanted to marry has been
required to leave the priesthood.

Since the number of ex-priests who have married after Vatican II is
considerable – about 90,000 of the 413,418 priests in 2015, according to
a
credible source
– the argument is now being advanced that, since the Church received
ex-Anglican priests with their wives, she should also open her door also
to this large group so that they can return to their ministry and help
resolve the priest shortage.

In brief, the “solutions” to resolve the crisis of vocations and the insufficiency of priests are:

To accept married viri probati;

To reintroduce into priesthood ex-priests who left it to marry.

For the adoption of both “solutions” the precedent of accepting married ex-Anglicans as Catholic priests is of importance.

With this overview as background, the reader is in proper conditions to
evaluate the recent interview Bishop Chrispian Hollis – retired Bishop
of Portsmouth, England – gave to
National Catholic Reporter. (June 16, 2017, pp. 1, 6, 7)

Bishop Hollis: ‘I want to ordain married men’

Bishop Hollis speaks unambiguously about what he desires: “I want us to
be able to ordain suitable married men.” He believes a commission should
be established among the Bishops of the England and Wales to discuss
the issue: This commission could look for the best way that this could
be achieved. “We cannot go into this question blindly,” he says. “There
needs to be a responsible discussion within the Church as broadly based
as possible.”

Although a proponent of opening discussions on ordaining married
priests, Hollis concurs that ultimately the decision to do so falls to
Pope Francis. According to the English Bishop, Francis shows an openness
to ordaining married men; he believes the Pope is just “waiting for a
compelling case to be put before him.” (NCR, ibid.)

Hollis knows that Pope Francis is standing behind a similar solution (here and here).

Indeed, when the Encyclical Laudato Si’ was being prepared, Francis received at the Vatican Bishop Erwin Kräutler of Xingu in the Brazilian rainforest.

After the meeting on 5 April, 2014, Bishop Kräutler gave an interview to the daily Salzburger Nachrichten
in which he declared the Pope was open-minded about finding solutions
for the shortage of priests in areas like his Diocese. I reproduce his
words:

“I told him [the Pope] that as Bishop of Brazil’s largest diocese with
800 church communities and 700,000 faithful I only had 27 priests, which
means that our communities can only celebrate the Eucharist twice or
three times a year at the most. The Pope explained that he could not
take everything in hand personally from Rome. We local Bishops, who are
best acquainted with the needs of our faithful, should be courageous and
make concrete suggestions,” he said.

A Bishop should not act alone, the Pope told Kräutler. Francis indicated
that “regional and national Bishops’ Conferences should seek and find
consensus on reform, and then we should bring up our suggestions for
reform in Rome,” Kräutler said.

Asked whether he had raised the question of ordaining married men at the audience, Bishop Kräutler replied: “The ordination of viri probati,
that is, of proven married men who could be ordained to the priesthood,
came up when we were discussing the plight of our communities. The Pope
himself told me about a Diocese in Mexico in which each community had a
deacon, but many had no priest. There were 300 deacons there who
naturally could not celebrate the Eucharist. The question was how things
could continue in such a situation.

Bishop Kräutler with Francis at the Vatican

“It was up to the Bishops to make suggestions, the Pope said again.”

Bishop Kräutler was asked whether it now depended on Bishops’
Conferences as to whether Church reforms proceeded or not. “Yes,” he
replied. “After my personal discussion with the Pope I am absolutely
convinced of this.” (The Tablet, April 10, 2014)

Also Card. Pietro Parolin, today Vatican’s Secretary of State and then Apostolic Nuncio to Venezuela, told El Universal
newspaper in September 2013 that priestly celibacy “is not part of
Church dogma and the issue is open to discussion because it is an
ecclesiastical tradition.” “Modifications can be made, but these must
always favor unity and God’s will,” he said. “God speaks to us in many
different ways. We need to pay attention to this voice that points us
towards causes and solutions, for example the clergy shortage.” (The Tablet, ibid.)

It is not difficult to see that the wall of priestly celibacy is on the
brink of collapsing. The right Pope and Secretary of State are in right
place to do it; the precedents – ex-Anglican married priests – were
duly arranged by Benedict XVI; the viri probati are ready and
waiting to enter the scene using the pretext of the priest shortage of
Amazonia in Brazil. What follows next will be a blitz of married priests
being re-introduced into their abandoned ministries.

It will be another multi-century wall in the Catholic Church – priestly
celibacy – that will be destroyed by Progressivism as it proceeds on the
path toward the complete demolition of the Mystical Body of Christ.

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St. Bernard:

Go forth confidently then, you knights, and repel the foes of the cross of Christ with a stalwart heart. Know that neither death nor life can separate you from the love of God which is in Jesus Christ, and in every peril repeat, "Whether we live or whether we die, we are the Lord's." What a glory to return in victory from such a battle! How blessed to die there as a martyr! Rejoice, brave athlete, if you live and conquer in the Lord; but glory and exult even more if you die and join your Lord. Life indeed is a fruitful thing and victory is glorious, but a holy death is more important than either. If they are blessed who die in the Lord, how much more are they who die for the Lord!

How secure, I say, is life when death is anticipated without fear; or rather when it is desired with feeling and embraced with reverence! How holy and secure this knighthood and how entirely free of the double risk run by those men who fight not for Christ! Whenever you go forth, O worldly warrior, you must fear lest the bodily death of your foe should mean your own spiritual death, or lest perhaps your body and soul together should be slain by him.

Indeed, danger or victory for a Christian depends on the dispositions of his heart and not on the fortunes of war. If he fights for a good reason, the issue of his fight can never be evil; and likewise the results can never be considered good if the reason were evil and the intentions perverse. If you happen to be killed while you are seeking only to kill another, you die a murderer. If you succeed, and by your will to overcome and to conquer you perchance kill a man, you live a murderer. Now it will not do to be a murderer, living or dead, victorious or vanquished. What an unhappy victory--to have conquered a man while yielding to vice, and to indulge in an empty glory at his fall when wrath and pride have gotten the better of you!

But what of those who kill neither in the heat of revenge nor in the swelling of pride, but simply in order to save themselves? Even this sort of victory I would not call good, since bodily death is really a lesser evil than spiritual death. The soul need not die when the body does. No, it is the soul which sins that shall die.

The knight of Christ, I say, may strike with confidence and die yet more confidently, for he serves Christ when he strikes, and serves himself when he falls. Neither does he bear the sword in vain, for he is God's minister, for the punishment of evildoers and for the praise of the good. If he kills an evildoer, he is not a mankiller, but, if I may so put it, a killer of evil. He is evidently the avenger of Christ towards evildoers and he is rightly considered a defender of Christians. Should he be killed himself, we know that he has not perished, but has come safely into port.

Once he finds himself in the thick of battle, this knight sets aside his previous gentleness, as if to say, "Do I not hate those who hate you, O Lord; am I not disgusted with your enemies?" These men at once fall violently upon the foe, regarding them as so many sheep. No matter how outnumbered they are, they never regard these as fierce barbarians or as awe-inspiring hordes. Nor do they presume on their own strength, but trust in the Lord of armies to grant them the victory.

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Saint Athanasius

"May God console you! ... What saddens you ... is the fact that others have occupied the churches by violence, while during this time you are on the outside. It is a fact that they have the premises – but you have the Apostolic Faith. They can occupy our churches, but they are outside the true Faith. You remain outside the places of worship, but the Faith dwells within you. Let us consider: what is more important, the place or the Faith?The true Faith, obviously. Who has lost and who has won in the struggle – the one who keeps the premises or the one who keeps the Faith? True, the premises are good when the Apostolic Faith is preached there; they are holy if everything takes place there in a holy way ..."You are the ones who are happy; you who remain within the Church by your Faith, who hold firmly to the foundations of the Faith which has come down to you from Apostolic Tradition. And if an execrable jealousy has tried to shake it on a number of occasions, it has not succeeded. They are the ones who have broken away from it in the present crisis. No one, ever, will prevail against your Faith, beloved Brothers. And we believe that God will give us our churches back some day. "Thus, the more violently they try to occupy the places of worship, the more they separate themselves from the Church. They claim that they represent the Church; but in reality, they are the ones who are expelling themselves from it and going astray. Even if Catholics faithful to Tradition are reduced to a handful, they are the ones who are the true Church of Jesus Christ."